The
mapping of indigenous lands to manage natural resources, and strengthen
cultures is a recent phenomenon, having begun in Canada and Alaska in
the 1960s and in other regions during the last decade and a half.
(Chapin et. al. 2005). Ghana as a signatory to the Rio Declaration on
Environment and Development in 1992 and subsequently ratifying the
Convention of Biological Diversity have searched for participatory
methods and practices that would help manage and protect their natural
resources.

A practice considered significant in mapping these
indigenous lands for biodiversity protection is the Participatory
Geographical Information System (PGIS). This geomatic tool is a
combination of Geographical Information Systems supported by
Participatory Rural Appraisal Approach. In recent years, the term PGIS
has become more popular and drawn an increasing attention of GIS
researchers and practitioners, particularly in its application in the
development and biodiversity conservation context in developing
countries.

Biodiversity and Conservation Goals

The
overall goal of this research is to assess the relevance of PGIS for the
conservation of biodiversity at the village and local level by looking
at conditions for PGIS and the conservation of the Buabeng-Fiema Monkey
Sanctuary. My objective in this project is to apply PGIS spatial tools
to help conserve the Buabeng-Fiema Monkey Sanctuary which is situated in
the heart for the Nkoranza district of the Brong Ahafo region in Ghana.

The
design of a participatory geographic information system would be
developed into an 'intelligent' GIS map depicting the areas cultural
diversity using photographs, sound, video, cognitive maps and other
audio visuals. The functionality of this approach is to support local
cultural relationships and institutions, provide an opportunity for
contemporary expression and innovation and ultimately attract tourist to
the area to generate cash for the locals. PGIS would be valued for its
practical efficiency and effectiveness, low cost, and its responsiveness
to goals of empowerment and legitimacy in biodiversity conservation.

Literature Review

Since
1990s, GIS has been claimed as a magic tool in Natural Resource
Management as the perfect answer to each and every resource problem.
(Heit and Shortreid 1991). In context of areas where multi-ethno
linguistic situation exits, it is very easy for people from different
groups to communicate on issues related to spatial dimension within the
area. Therefore, it is highly useful for negotiation situation in which
spatial conflicts are involved (Rambaldi, Bugna et al. 2002). The need
for predictive in addition to descriptive natural resource inventory
using computer-based methods was argued by Nix and Gillison (1985)

[1]
This discussion influenced the choice of PGIS in conserving
biodiversity in this report. Geographic information systems however,
have the capability to handle several kinds of information that can be
related to a location or area. In this case, culture, biodiversity and
tourism. Mackay [2] In his discussion on the role of GIS and
environmental modeling argue that there is no single ecological unit of
analysis, rather a variety of ecological phenomena are the foci of
studies, which includes populations, species, communities, habitats and
ecosystems. According to his thesis managers require lines on maps
saying where things are, and what can or cannot be done with them. Any
emphasis to identify valuable biodiversity spots may have to implore the
application of GIS technology which besides its contribution in
scientific studies, has been accepted as an effective and efficient tool
for decision-makers. The incorporation cultural landscapes to promote
conservation and tourism are imperative in this case.

The Buabeng
Fiema Monkey Sanctuary which is the focus for this study is in the Brong
Ahafo Region of Ghana and lies within three villages which are Buabeng,
Fiema and Dotobaa in the forest Brong Ahafo Region of Ghana. This
region forms part of the transitional zone between the country's coastal
rainforests and its dry grassland interior. It serves as the habitat
protecting the resident black and white (Colobus polykomos), Mona
Monkeys (Cercopithecus campbelli) andred colobus (Procolobus
badius waldroni)and which are important to the cultural and sacred
beliefs of the local people. (Fargey, 1992). The monkeys' lives
together with humans and large groups are easily found in the forest and
within the villages. There are about 500 Mona monkeys in the sanctuary
covering an area of about 4.4 square kilometers. The sanctuary protects
Research surveys in Ghana by Oates et. al., (2000) confirmed endangered
the Miss Waldron's red colobus monkey (Procolobus badius waldroni), a
primate taxon endemic to this forest area of Ghana and enlisted as
extinct by IUCN Red List (IUCN Red list 2006).

The monkeys are
seen as their 'totem' which are mammalian representations of various
tribal/clan groupings of the Akans, a Kwa language spoken ethnic group
in Ghana. The term 'totem' comes from a North American Indian language,
and it has been widely used to refer especially to objects of the animal
and vegetable kingdoms which are held to be in a special relationship
with particular groups of people, or individuals in a society. (Beattle,
1964: 219). These totems are based on rules of taboos. Etymologically
speaking, 'taboo' is a derivation of the Polynesian term 'tabu'which
means forbidden. It is applicable to any sort of prohibition regarding
certain times, places, actions, events and people etc. especially, but
not exclusively, for religious reasons. Sarpong (1974), a renowned
Ghanaian traditional writer suggest that taboos could be adopted to
signify a prohibition of any kind. In this case towards the conservation
of wildlife. An oral local folklore

[3] has it that: "A hunter
who once lived in Buabeng, sometime in 1842 came into contact with a
spirit being called 'Daworo'. The spirit led him to the forest one day
and saw five monkeys gathered around a pot covered with calico. The
hunter was enthralled and could not shoot them. Upon consulting Daworo,
he was told to treat monkeys as relatives. 'Dawuro' asked the hunter to
take the calico home and when he did that the monkeys followed him home.
With time the number of the monkeys increased and the fortunes of the
hunter also increased. The hunter attributed his improved material
condition to his association with the monkeys and this led to a
symbiotic relationship that has persisted to this day. "

Till
today any monkey that died was buried and funeral rites held for it just
as human Sanctuary to kill any of the monkeys which inhabit the forest
and around their villages. The sanctuary is an important example of how
traditional values in Ghana have resulted in wildlife conservation. It
is however saddening that recent survey conducted by Conservation
International (CI, 2000) revealed that about 98% of the over 200 animals
represented as totems in Ghana are either extinct, endangered or
threatened.

In order for the sanctuary to operate in its potential
as a tourist destination there is the need to combine effective and
efficient strategies that can be supported by geomatics defined by its
comprehensiveness, sustainability and sustainable socio-economic
importance. The Global Biodiversity Strategy for successful conservation
recognizes this link. For instance, they note that "there must be new
contacts and partnerships within communities bringing biologist and
resource managers together with social scientists, political leaders,
farmers, journalist, artists, planners, teachers and lawyers. There must
be a dialogue between central and local governments, industry and
citizens groups''. (WRI et. al., 1992:20).

The involvement of
citizen groups cannot be overestimated. Hunting and gathering cultures
around the world have left carvings and paintings of animals on rocks
and in caves, demonstrating the universality of their mystic connections
to these animals. Riane Eisler's in her book 'The Chalice & the
Blade: Our History, Our Future' (1987) commented that the people of
Catal Huyuk and Hacilar (in modern Turkey), drew animal symbols on the
walls of their homes and shrines, incised them on pottery, and featured
them in sculptures, clay figurines, and bas beliefs. In the case of the
Boabeng Fiema Monkey Sanctuary these totems are still prevalent in the
cultural practices of the local people who practically are living with
these monkeys. Harnessing this unique feature in conservation by
combining the use of participatory GIS geomatics within the cultural
landscape would be a win-win situation both for the communities, tourist
and nature at large.